Chapter 3

3:1 Finally [to loipon]. Accusative of general reference.
Cf. [loipon] 1Th 4:1. Pray [proseuchesthe]. Present middle, keep
on praying. Note [peri] as in 1Th 5:25. That the word of the Lord may
run and be glorified [hina ho logos tou kuriou trechēi kai doxazētai]. Usual
construction of [hina] after [proseuchomai], sub-final use, content and purpose
combined. Note present subjunctive with both verbs rather than aorist, may keep
on running and being glorified, two verbs joined together nowhere else in the N.T.
Paul probably derived this metaphor from the stadium as in 1Co 9:24ff.;
Ga 2:2; Ro 9:16; Php 2:16; 2Ti 4:7. Lightfoot translates “may have a triumphant
career.” On the word of the Lord see on 1Th 1:8. Paul recognizes the close relation
between himself and the readers. He needs their prayers and sympathy and he rejoices
in their reception of the word of the Lord already, even as also it is with you
[kathōs kai pros humas]. “As it does in your case” (Frame).

3:2 And that we may be delivered [kai hina rusthōmen].
A second and more personal petition (Milligan). First aorist passive subjunctive
of [ruomai], old verb to rescue. Note change in tense from present to aorist
(effective aorist). From unreasonable and evil men [apo tōn atopōn kai ponērōn
anthrōpōn]. Ablative case with [apo]. Originally in the old Greek [atopos] [a]
privative and [topos] is out of place, odd, unbecoming, perverse, outrageous,
both of things and persons. [Ponēros] is from [poneō], to work [ponos], looking
on labour as an annoyance, bad, evil. Paul had a plague of such men in Corinth as
he had in Thessalonica. For all have not faith [ou gar pantōn hē pistis].
Copula [estin] not expressed. [Pantōn] is predicate possessive genitive, faith
(article with abstract substantive) does not belong to all. Hence their evil
conduct.

3:3 But the Lord is faithful [pistos de estin ho kurios].
But faithful is the Lord (correct rendition), with a play (paronomasia)
on [pistis] by [pistos] as in Ro 3:3 we have a word-play on [apisteō]
and [apistia]. The Lord can be counted on, however perverse men may be. From the
evil one [apo tou ponērou]. Apparently a reminiscence of the Lord’s Prayer
in Mt 6:13 [rusai hēmas apo tou ponērou]. But here as there it is not
certain whether [tou ponērou] is neuter (evil) like to [ponēron] in Ro 12:9 or masculine (the evil one). But we have [ho ponēros] (the evil
one) in 1Jo 5:18 and [tou ponērou] is clearly masculine in Eph 6:16. If masculine here, as is probable, is it “the Evil One” (Ellicott)
or merely the evil man like those mentioned in verse 2? Perhaps Paul has
in mind the representative of Satan, the man of sin, pictured in 2:1-12,
by the phrase here without trying to be too definite.

3:4 And we have confidence [pepoithomen]. Second perfect
indicative of [peithō], to persuade, intransitive in this tense, we are in a state
of trust. In the Lord touching you [en kuriōi eph’ humas]. Note the two prepositions,
[en] in the sphere of the Lord (1Th 4:1) as the ground of Paul’s
confident trust, [eph’] [epi] with the accusative (towards you) where
the dative could have been used (cf. 2Co 2:3). Ye both do and will
do [[kai] poieite kai poiēsete]. Compliment and also appeal, present and
future tenses of [poieō]. The things which we command [ha paraggellomen].
Note of apostolic authority here, not advice or urging, but command.

3:5 Direct [kateuthunai]. First aorist active optative
of wish for the future as in 2:17; 1Th 5:23 from [kateuthunō], old verb,
as in 1Th 3:11 (there way, here hearts) and Lu 1:79 of
feet [podas]. Perfective use of [kata]. Bold figure for making smooth and
direct road. The Lord here is the Lord Jesus. Into the love of God [eis tēn agapēn
tou theou]. Either subjective or objective genitive makes sense and Lightfoot
pleads for both, “not only as an objective attribute of deity, but as a ruling principle
in our hearts,” holding that it is “seldom possible to separate the one from the
other.” Most scholars take it here as subjective, the characteristic of God. Into
the patience of Christ [eis tēn hupomnēn tou Christou]. There is the same
ambiguity here, though the subjective idea, the patience shown by Christ, is the
one usually accepted rather than “the patient waiting for Christ” (objective
genitive).

3:6 Now we command you [paraggellomen de humin]. Paul puts
into practice the confidence expressed on their obedience to his commands in verse 4. In the name of the Lord Jesus Christ [en onomati tou kuriou Iēsou Christou].
Name [onoma] here for authority of Jesus Christ with which compare through
the Lord Jesus [dia tou kuriou Iēsou] in 1Th 4:2. For a full discussion
of the phrase see the monograph of W. Heitmuller, Im Namen Jesu. Paul wishes his
readers to realize the responsibility on them for their obedience to his command.
That ye withdraw yourselves [stellesthai humas]. Present middle (direct)
infinitive of [stellō], old verb to place, arrange, make compact or shorten as sails,
to move oneself from or to withdraw oneself from (with [apo] and the ablative).
In 2Co 8:20 the middle voice [stellomenoi] means taking care. From
every brother that walketh disorderly [apo pantos adelphou ataktōs peripatountos].
He calls him “brother” still. The adverb [ataktōs] is common in Plato and is here
and verse 11 alone in the N.T., though the adjective [ataktos], equally
common in Plato we had in 1Th 5:14 which see. Military term, out of ranks.
And not after the tradition [kai mē kata tēn paradosin]. See on
2:15 for
[paradosin]. Which they received of us [hēn parelabosan par hēmōn]. Westcott
and Hort put this form of the verb (second aorist indicative third person plural
of [paralambanō], the [-osan] form instead of [-on], with slight support from the
papyri, but in the LXX and the Boeotian dialect, Robertson, Grammar, pp. 335f.)
in the margin with [parelabete] (ye received) in the text. There are five
different readings of the verb here, the others being [parelabon, parelabe, elabosan].

3:7 How ye ought to imitate us [pōs dei mimeisthai hēmas].
Literally, how it is necessary to imitate us. The infinitive [mimeisthai] is the
old verb [mimeomai] from [mimos] (actor, mimic), but in N.T. only here
(and verse 9), Heb 13:7; 3Jo 1:11. It is a daring thing
to say, but Paul knew that he had to set the new Christians in the midst of Jews
and Gentiles a model for their imitation (Php 3:17). For we behaved
not ourselves disorderly among you [hoti ouk ētaktēsamen en humin]. First
aorist active indicative of old verb [atakteō], to be out of ranks of soldiers.
Specific denial on Paul’s part in contrast to verse 6, 17.

3:8 For nought [dōrean]. Adverbial accusative, as a gift,
gift-wise [dōrea], gift, from [didōmi]. Same claim made to the Corinthians
(2Co 11:7), old word, in LXX, and papyri. He lodged with Jason,
but did not receive his meals gratis, for he paid for them. Apparently he received
no invitations to meals. Paul had to make his financial independence clear to avoid
false charges which were made in spite of all his efforts. To eat bread is merely
a Hebraism for eat (verse 10). See 1Th 2:9 for labour
and travail, and night and day [nuktos kai hēmeras], genitive of time, by night
and by day). See 1Th 2:9 for rest of the verse in precisely the
same words.

3:9 Not because we have not the right [ouch hoti ouk
echomen exousian]. Paul is sensitive on his right to receive adequate
support (1Th 2:6; 1 Co 9:4 where he uses the same word [exousian]
in the long defence of this right, 1Co 9:1-27). So he here puts
in this limitation to avoid misapprehension. He did allow churches to help him where
he would not be misunderstood (2Co 11:7-11; Php 4:45f.).
Paul uses [ouch hoti] elsewhere to avoid misunderstanding (2Co 1:24;
3:5; Php 4:17). But to make ourselves an ensample unto you [all’
hina heautous tupon dōmen humin]. Literally, but that we might give ourselves
a type to you. Purpose with [hina] and second aorist active subjunctive of [didōmi].
On [tupon] see on 1Th 1:7.

3:10 This [touto]. What he proceeds to give.
If any will not work, neither let him eat [hoti ei tis ou thelei ergazesthai
mēde esthietō]. Recitative [hoti] here not to be translated, like our modern
quotation marks. Apparently a Jewish proverb based on Ge 3:19. Wetstein
quotes several parallels. Moffatt gives this from Carlyle’s Chartism: “He that
will not work according to his faculty, let him perish according to his necessity.”
Deissmann (Light from the Ancient East, p. 314) sees Paul borrowing
a piece of workshop morality. It was needed, as is plain. This is a condition of
the first class (note negative [ou] with the negative imperative in the
conclusion.

3:11 For we hear [akouomen gar]. Fresh news from Thessalonica
evidently. For the present tense compare 1Co 11:18. The accusative and
the participle is a regular idiom for indirect discourse with this verb (Robertson,
Grammar, pp. 1040-2). Three picturesque present participles, the first a general
description, [peripatountas ataktōs], the other two specifying with a vivid word-play,
that work not at all, but are busy-bodies [mēden ergazomenous alla periergazomenous].
Literally, doing nothing but doing around. Ellicott suggests, doing no business
but being busy bodies. “The first persecution at Thessalonica had been fostered
by a number of fanatical loungers (Ac 17:5)” (Moffatt).
These theological dead-beats were too pious to work, but perfectly willing to eat
at the hands of their neighbours while they piddled and frittered away the time
in idleness.

3:12 We command and exhort [paraggellomen kai parakaloumen].
Paul asserts his authority as an apostle and pleads as a man and minister. That
with quietness they work, and eat their own bread [hina meta hēsuchias ergazomenoi
ton heautōn arton esthiōsin]. Substance of the command and exhortation by [hina]
and the present subjunctive [esthiōsin]. Literally, that working with quietness
they keep on eating their own bread. The precise opposite of their conduct in verse 11.

3:13 But ye, brethren, be not weary in well-doing [humeis de,
adelphoi, mē enkakēsēte kalopoiountes]. Emphatic position of [humeis] in contrast
to these piddlers. [Mē] and the aorist subjunctive is a prohibition against beginning
an act (Robertson, Grammar, pp. 851-4). It is a late verb and means to
behave badly in, to be cowardly, to lose courage, to flag, to faint, [en, kakos]
and outside of Lu 18:1 in the N.T. is only in Paul’s Epistles (2Th
3:13; 2Co 4:1, 16; Ga 6:9; Eph 3:13). It occurs in Polybius. The late verb [kalopoieō],
to do the fair [kalos] or honourable thing occurs nowhere else in the N.T.,
but is in the LXX and a late papyrus. Paul uses [to kalon poiein] in 2Co
13:7; Ga 6:9; Ro 7:21 with the same idea. He has [agathopoieō], to do good, in 1Ti 6:18.

3:14 And if any one obeyeth not our word by this epistle [ei
de tis ouch hupakouei tōi logōi hēmōn dia tēs epistolēs]. Paul sums up the issue
bluntly with this ultimatum. Condition of the first class, with negative [ou], assuming
it to be true. Note that man [touton sēmeiousthe]. Late verb [sēmeioō], from
[sēmeion], sign, mark, token. Put a tag on that man. Here only in N.T. “The verb
is regularly used for the signature to a receipt or formal notice in the papyri
and the ostraca of the Imperial period” (Moulton & Milligan’s Vocabulary).
How this is to be done (by letter or in public meeting) Paul does not say.
That ye have no company with him [mē sunanamignusthai autōi]. The MSS. are
divided between the present middle infinitive as above in a command like Ro 12:15; Php 3:16 or the present middle imperative [sunanamignusthe] [-ai] and
[-e] often being pronounced alike in the Koinē). The infinitive can also
be explained as an indirect command. This double compound verb is late, in LXX and
Plutarch, in N.T. only here and 1Co 5:9, 11. [Autōi] is in associative
instrumental case. To the end that he may be ashamed [hina entrapēi].
Purpose clause with [hina]. Second aorist passive subjunctive of [entrepō], to turn
on, middle to turn on oneself or to put to shame, passive to be made ashamed. The
idea is to have one’s thoughts turned in on oneself.

3:15 Not as an enemy [mē hōs echthron]. This is
always the problem in such ostracism as discipline, however necessary it is at times.
Few things in our churches are more difficult of wise execution than the discipline
of erring members. The word [echthros] is an adjective, hateful, from [echthos],
hate. It can be passive, hated, as in Ro 11:28, but is usually
active hostile, enemy, foe.

3:16 The Lord of peace himself [autos ho kurios tēs
eirēnēs]. See 1Th 5:23 for the God of peace himself. Give
you peace [doiē humin tēn eirēnēn]. Second aorist active optative
(Koinē) of [didōmi], not [dōēi] (subjunctive). So also Ro 15:5; 2Ti 1:16,18.
The Lord Jesus whose characteristic is peace, can alone give
real peace to the heart and to the world. (Joh 14:27).

3:17 Of me Paul with mine own hand [tēi emēi cheiri
Paulou]. Instrumental case [cheiri]. Note genitive [Paulou] in apposition with
possessive idea in the possessive pronoun [emēi]. Paul had dictated the letter,
but now wrote the salutation in his hand. The token in every epistle [sēmeion
en pasēi epistolēi]. Mark (verse 14) and proof of the
genuineness of each epistle, Paul’s signature. Already there were spurious forgeries
(2Th 2:2). Thus each church was enabled to know that Paul
wrote the letter. If only the autograph copy could be found!

3:18 Salutation just like that in 1Th 5:28 with the
addition of [pantōn] (all).